U članku se promišlja o vrlo važnoj, ali i zapostavljenoj temi kršćanstva i katoličke teologije, o temi bratstva. Ako neke teološke teme i mogu ostati samo u području spekulativnoga, misaonoga, tema ...bratstva u svojoj biti traži konkretna ostvarenja i pokazatelje. U članku se, stoga, najprije predstavlja ponovno otkrivanje aktualnosti teme i pojma bratstva u Crkvi i teologiji. Navodi se nekoliko misli općenito o pojmu „brat” i „bratstvo” i predstavlja kršćansko poimanje bratstva. Pokazat će se kako ono, makar u nekim vidovima, može biti i model življenja i razumijevanja bratstva uopće. Potom se, na tragu tih promišljanja, tumači poslanje vjeroučitelja unutar i polazeći od kategorije bratstva. Pokazuje se kako školski vjeronauk može poučavati o bratstvu, kao i stvarati bratstvo. Na kraju se sasvim konkretno navode neka ostvarenja i inicijative po kojima se ostvaruje bratstvo vjeroučitelja u Splitsko-makarskoj nadbiskupiji.
The article reflects on a very important but also neglected theme of Christianity and Catholic theology, the theme of brotherhood. If some theological themes can remain only in the realm of speculation, thought, the theme of brotherhood in its essence seeks concrete realizations and indicators. Therefore, the article first presents a rediscovery of the relevance of the theme and concept of brotherhood in the Church and theology. A few general thoughts on the term ‘brother’ and ‘brotherhood’ are given and present the Christian understanding of brotherhood. It will be shown how, at least in some ways, it can be a model for living and understanding brotherhood in general. Then, following these reflections, the mission of religious education teachers is interpreted within and starting from the category of brotherhood. It shows how school religious education can teach about brotherhood, as well as create brotherhood. At the end, someaccomplishments and initiatives are mentioned quite concretelyby which the fraternity of religious teachers in the Split-MakarskaArchdiocese is realized.
Povijest lektire pokazuje nam kako su učenici dolazili u kontakt s književnim tekstovima te koje su ideje usvajali o čitanju, umjetnosti i vlastitim identitetima. Obrazovni sustavi ne teže nužno samo ...osobnom razvoju učenika nego im pokušavaju prenijeti određene političke vrijednosti i ideje. Sama nastava književnosti u tom je okviru sudjelovala u kreiranju ideja o nacionalnim i nadnacionalnim zajednicama kojima učenici nominalno pripadaju. Jugoslavenski sustav pritom je prenosio široko i kompleksno shvaćanje književnosti, no po cijenu pretjerane zasićenosti i zahtjevnosti programa. Hrvatski sustav postavio je mononacionalni pristup kao jedinu liniju proučavanja književnosti, a pritom je zadržao i zahtjevnost i krutost u obradi djela. Stoga je vjerojatno da se učenici ni u jednom sustavu nisu putem lektire povezali s kolektivnim identitetima i da su počeli zazirati od čitanja.
The history of the school required reading shows us how and why pupils approached literature and how it impacted their convictions about reading, art and identities. The education systems were not only working on the strictly personal development of pupils, but were also implementing certain political values and ideas. The literature education thus encouraged ideas about national and supernational communities. The Yugoslav system presented the wide and complex notion of culture and literature, but in the demanding and counterproductive fashion. The Croatian system implemented the mononational approach to literature, while retaining the rigidness of the old system. For those reasons it is likely that pupils didn't connect with their national identities through literature and that they didn't develop reading habits.
The establishment of the socialist regime had led to thorough political, economic, social, cultural and other changes in Bosnia and Herzegovina. The first decade after the Second World War was marked ...by the reconstruction of the war-torn country, and great support in that process was provided by the USSR - the main ally of the new Yugoslavia. Emphasis was placed on the intensive development of the industry, which was to be the carrier of the overall economic development of the entire country. In accordance with this strategy, large industrial plants were established in all parts of Yugoslavia, thanks to which there was an intensive process of urbanization of numerous previously dormant communities. However, when there was a conflict and then a break with the USSR, Yugoslavia was forced to partially modify its economic development plans (the so-called Five-Year Plans). These changes in Bosnia and Herzegovina were most felt by cities such as Zenica, which instead of the originally planned Doboj became a Yugoslav metallurgical center, and Novi Travnik, which arose as a result of relocating part of the arms industry from Kragujevac in Serbia to central Bosnia. The factory “Bratstvo" (meaning Brotherhood) was built on a deserted meadow near Travnik in the heart of central Bosnia, and for the needs of housing workers who built industrial plants, as well as for those who worked in those plants, the first residential buildings were built in the form of low-quality wooden barracks. These were the roots of the workers' settlement that gradually grew into a new town called Novi Travnik. The fateful link between the factory and the city, which was established at that time, was not interrupted during the entire socialist period, so the survival and development of Novi Travnik completely depended on the business opportunities in the "Bratstvo" factory. The expansion of the production and plant of the "Bratstvo" also included the construction of new housing, communal, social, health, sports, cultural, catering and other facilities in Novi Travnik. A successful business year in "Bratstvo" meant a secure inflow of money into the local community budget as well as a sufficient number of funds for the work of cultural, artistic, entertainment, sports and all other societies in the city. The same rule applied in the case of bad business of "Bratstvo", and the most obvious example of how important the factory was for Novi Travnik can be seen in the case of a failed business in Ghana. The local authorities in Novi Travnik were absolutely aware of the role of the "Brotherhood" in the development of Novi Travnik and tried in every way to facilitate the functioning of the company, so, except for a few mere misunderstandings, relations between city and factory management were mostly friendly. After all, when the survival of the "Bratstvo" was called into question due to the failed business in Ghana, local authorities were among the first to appeal for the company's salvation, clearly noting that with the disappearance of the factory, the fate of Novi Travnik would be sealed. The paper presents a brief overview of the history of the company "Bratstvo" from its founding in June 1949 until the end of the socialist period in 1990, and analyses the relations between the city and factory authorities in that period. The aim of the paper was to show the importance that the factory "Bratstvo" had for the overall development of Novi Travnik and to determine how much the local authorities were aware of the role of companies in the development of the city. The paper provides insight into the processes that took place in a particular local community, but which can also be found in other industrial cities of Bosnia and Herzegovina and Yugoslavia during the socialist period.
Based on unpublished archival material and recent literature, the author researched the life and work of Dr. Lav Znidarčić, a Catholic worker, Croatian prisoner and longtime president of the Great ...Crusade, the leading Catholic organization in the then Kingdom of Yugoslavia. He was the president of the Great Crusade (VKB) in the period from 1942 until 1945, when he was elected and then confirmed by the Archbishop of Zagreb, Dr. Alojzije Stepinac. He was the president of the VKB until the dissolution of the organization in 1945, but even after that he secretly led the organization until 1993, when the chairmanship of the organization was taken over by prof. dr. sc. Petar Kraljevic. Dr. Lav Znidarčić, was born on August 14, 1918 in Split to a traditional Catholic family. Even though they were raised Christian, one part of his family accepted Marxist ideology and an atheistic worldview. From the earliest youth, Lav Znidarčić was a part of the Eagle Organization, in which he became an active member in 1926. After the Six-January Dictatorship banned his work in 1929, he became actively involved in the founding and work of the Crusader Organization in January 1930. During the Second World War, he proved to be a wise and pragmatic leader of the Great Crusade and consistent and loyal to the idea of the blessed Ivan Merz on the non-partisanship and non-politics of the Crusade, which he consistently advocated until his death. Due to his social engagement after the Second World War, he was arrested and condemned several times by the communist authorities, but this did not sway him in his work and he remained completely consistent with the idea of the Blessed Ivan Merz and Catholic Action.
Kontekst religijskog obrazovanja u Europi obilježen je kulturnim, religioznim i svjetonazorskim pluralizmom. Stoga članak iz religijsko didaktičke perspektive obrađuje kriterije i elemente koji ...pripadaju međureligijskoj kompetenciji u katoličkom vjeronauku. U prvom se poglavlju analiziraju temeljni pojmovi koji se odnose na učenje o religiji, s posebnim naglaskom na razlikovanje pojmova međureligijska, višereligijska, transreligijska i transverzalna kompetencija. U drugom se poglavlju sažeto prikazuju neki religijsko didaktički kriteriji, elementi i načela međureligijske kompetencije u konfesionalnom katoličkom vjeronauku. U trećem poglavlju otvaraju se nove istraživačke perspektive unutar područja komparativne religijske pedagogije. Pretpostavljajući stavove uvažavanja, spremnosti na promjenu i uspostavljanje prijateljstava, međureligijska se kompetencija dokazuje kao neizostavna upravo u odgoju za suživot u pluralnom društvu. U religijskom obrazovanju ona ima ključnu ulogu u usvajanju stavova i vještina koji omogućuju razvoj tolerancije i poštovanja s obzirom na raznolikost kultura i religija.
The context of religious education in Europe is marked by cultural, religious and worldview pluralism. Therefore, the article, from a religious didactic perspective, deals with the criteria and elements that belong to interreligious competence in Catholic religion education. The first chapter analyses the basic concepts related to the teaching of religion, with special emphasis on the distinction among the concepts of interreligious, multireligious, transreligious and transversal competence. The second chapter summarizes some religious didactic criteria, elements and principles of interreligious competence in confessional Catholic religion. The third chapter opens up new research perspectives within the field of comparative religious pedagogy. Assuming attitudes of respect, readiness for change and the establishment of friendships, interreligious competence proves to be indispensable precisely in the education for coexistence in a plural society. In religious education, it plays a key role in adopting attitudes and skills that enable the development of tolerance and respect considering the diversity of cultures and religions.
U članku se govori o novim izazovima za Crkvu XXI. stoljeća nastalima u suradnji svećenika i vjernika laika u duhu evanđelja i Drugoga vatikanskog koncila te u duhu istinske vjere u Isusa Krista. ...Također se govor i o vrednovanju vjernika laika kao dionika Kristove svećeničke, proročke i kraljevske službe, te o međusobnom bratstvu i životu onih koji imaju plodove Duha za posvećenje. Naglašava se osobito važnost suradničkih odnosa, kritički i poticajno propituje se zacrtane i ostvarene, odnosno neostvarene ciljeve. Uključujući potrebe današnjeg čovjeka, potiče se na izgradnju Crkve novih prilika i mogućnosti u dinamičnom i oduševljenom dijalogu, djelovanju i zajedništvu svećenika i vjernika laika, kojima je u središtu Isus Krist.
Hrvatski katolički seniorat jedna je od važnih organizacija Hrvatskoga katoličkog pokreta. Osnovan je 1913. godine kao središnja organizacija koja je trebala koordinirati rad cijelog Pokreta. Članovi ...Seniorata bili su istaknuti katolički pojedinci iz redova episkopata, dijecezanskog klera, redovništva (uglavnom franjevci i dominikanci) i dominantno laikata. Do danas nije napisan ni jedan znanstveni rad koji bi u cjelini obradio tu iznimno važnu organizaciju katoličkoga javnog života prve polovine 20. stoljeća. U radu su, uz uvodnu studiju, predstavljena tri dokumenta, od kojih jedan u cjelini, o raspuštanja Seniorata nakon uspostave Nezavisne Države Hrvatske 1941. godine.
Nije uvijek lako niti jednostavno definirati ljudsku višeslojnu narav. Ona je povezana sa realnim promjenama čovjekovog duha, jer pravi i istinski preokreti i jesu nutarnje naravi i obuhvaćaju ...duhovni preobražaj, umnu obnovu gdje moralnost postaje korektivna komponenta pojedinca i društva u cjelini, u namjeri da se predstavi duhovno a ne čulno. Ona, u nekoj mjeri, zanemaruje vanjštinu prirodne veličine i usmjerava se prema duhovnom značenju. Duh nije aktivnost koja djeluje samo izvana, ona je sila koja otkriva božansko u čovjeku, jer se ne radi samo o tome da treba strukture društva modificirati, već osobni pogled na svijet i životni stav. Da bismo bili u stanju predložiti neki novi obrazac ponašanja treba uspostaviti red u vlastitom životu. Sve ono što je znanstveno izvodljivo nije u isto vrijeme moralno i etički opravdano, između tehnološkog napretka i humanosti nastao je, gotovo, nepremostivi jaz. Namjera moralnosti očituje se u težnji da naglasi one spiritualne vrednote, ona u najboljem slučaju izražava veće interesiranje i osjetiljvost za treptaje ljudske duše, dakle svodi se na želju da predstavi duhovno a ne čulno. Zapostavivši izgradnju duhovne dimenzije, nastao je vakum između prirode i duha usled čega je čovek ostao duboko nespokojan. Biološke potrebe ne mogu, u hijerarhiji ljudskih potreba, biti važnije od duhovnih koje pripadaju čovjekovoj generičkoj suštini jer one i doprinose razvoju te suštine. Oslanjajući se samo na puteno čućemo disonantno jecanje, kao pokušaj kompenzacije za izgubljene moralne vrednote. Ako nema moralnosti svijet je površinski, te čovjek nije sposoban za duhovni uzlet, ako nema moralnosti sve je lišeno smisla i sve je apsurdno. Uzvišeni ciljevi života nisu i ne mogu biti samo ekonomski i socijalni, već i duhovni. Veličina naroda i pojedinca ne mjeri se isključivo materijalnim obrascima, razvijenim umom a zakržljalim duhom, već i moralnim vrednotama.
Nakon smrti dr. Ivana Merza godine 1928. organizacije Katolička akcija, Hrvatski orlovski savez i Sveza hrvatskih orlica postale su najbrojnije organizacije u Hrvatskoj. Odvajanje Katoličke akcije od ...stranačke politike, odnosno njezina departizacija i depolitizacija, nije bilo dočekano s odobravanjem od seniorskog vodstva u Zagrebu. Trzavice između Hrvatskoga katoličkog pokreta, tj. Seniorata i Katoličke akcije nastavile su se i kasnije, sve do 1929. godine, kada je svim katoličkim organizacijama bio zabranjen rad.
Nakon raspuštanja Orlovstva, već u travnju 1930. kao dio Apostolata molitve osnovana je Križarska organizacija, koja je djelovala sve do srpnja 1945., kada će dolaskom komunista na vlast i ona prestati sa svojim radom.
Bratstvo istovremeno ujedinjuje i razdvaja ljude. U nemogućnosti otkrivanja istinskoga ujedinjujućeg principa, bratstvo postaje ili apstraktno, a time beznačajno, ili ideološko, a time opasno. Oba ...smjera vode iščeznuću pravoga bratstva iz života ljudi. Slijedeći misli Josepha Ratzingera, temeljna je teza članka da je kršćansko bratstvo jedino istinsko univerzalno i trajno ujedinjenje ljudi. Predgovor takvoga razumijevanja starozavjetna je teologija izabranja, a središte mu je čovjekov spasenjski udio na Kristovu sinovstvu i na njegovu bratstvu sa svim ljudima. Prema tomu, Božje očinstvo i Kristovo spasenje svih ljudi prethodne su snage kršćanskoga bratstva. U toj se perspektivi dualnost između braće i onih koji to nisu pokazuje u službi istinskoga univerzalizma. Izravna braća – u svjetlu Kristova križa – svoje izabranje prepoznaju kao zastupništvo i poslanje prema ne-braći. To kršćansko bratstvo potvrđuje kao stvarno jedinstvo ljudskoga roda te time kao nosivu teološku kategoriju u razumijevanju Kristova dara spasenja i poslanja njegove Crkve.
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